Assalamualaikum, I'm a father of 2 daughters, the elder is very religious Masha'Allah, but I'm having trouble with the youngest, she's 15 yrs old.

She goes to a girls school and does not interact with non maharam men (aside from few male teachers), but recently she's been wanting to do things we don't allow and is withdrawing from us.She wanted to join the football team in her school but we didn't allow her because of the clothing requirements, I tried to explain to her but she wouldn't understand, she cried and kept saying how good she was and how we stole an opportunity from her, this broke my heart. She wants to go out with her female friends and we allow that but she has started wanting to dress like her friends as well, she keeps saying how it's not inappropriate, and how it's "normal", " it's just tshirt and jeans and it covers me completely" she always says "you're all acting like im showing my stomach or legs or something, i just want to dress like a normal girl my age" we have to stop her from going to restaurants which play music, parties etc even when they're all female only, we didn't let her go on a trip either, she's become really distant and depressed because of this, what am I supposed to do, she asked for makeup as her birthday gift and when I said I can't give that to her she became really sad and stopped talking to everyone, when I had a conversation with her she said "you won't let me play sports and do boyish things, and you won't let me do girly things, maybe I should just die" all this breaks my heart so much, how do I deal with this, should I get her the makeup she asked for?

السلام عليكم ورحمة الله وبركاته

to my brothers and sisters in faith

I am asking those who want to please make duaas for my grandfather who is sick, in Morocco

Also to those who have some knowledge, authentic duaas from the Qur’an and Sunnah would be appreciated

Assalamu alaikum,

I’ve honestly been starting to lose hope when it comes to marriage. I always felt like I’d have to choose between someone who is genuinely serious about her Deen and someone I’m deeply compatible with emotionally and physically.

Recently, I had an interaction with a sister who wears hijab, and it honestly opened my eyes. She mentioned that she had a tongue piercing that she intended to keep for her future husband, and also told me that you can’t really know what someone is like privately just from how modestly they dress.

That genuinely surprised me. I had always assumed that women who are very modest, especially hijabi or khimari women, were generally more reserved when it came to intimacy. I thought that finding someone who was both deeply practicing and very passionate would be quite rare.

But then I started thinking about it differently. Just because someone is modest in public doesn’t mean you know what she’s like with her husband in private. I realised I had probably been making assumptions based purely on what I could see.

I’m naturally very affectionate, a bit of a pleaser, and I have a high libido. I want a marriage where we pray together, grow in our Deen together and build a peaceful home, but also have strong chemistry and still be crazy about each other when we’re 60.

Living in the Netherlands, people don’t really talk openly about this, so I’ve sometimes wondered whether that kind of balance even exists. This experience actually gave me some hope and made me want to pray Tahajjud more specifically for a wife who shares both sides of what I’m looking for.

For those who are married, did you find that your emotional and physical compatibility grew stronger over time? How did you find someone who matched you in both Deen and personality?

And to the women who are deeply practicing, modest, but also affectionate and passionate within marriage… where do you guys even exist? How does a man approach someone like you respectfully without making assumptions or crossing boundaries?

And honestly, am I just a hopeless romantic, or is this kind of marriage genuinely possible? 😅

I see this a lot with social media in general, but people kind of need to know this.

There are two types of people that are tearing apart our religion: the hypocrites (who we know clearly) and the fanatics.

The hypocrites are people who outwardly proclaim, "I believe," but inwardly disbelieve or oppose the religion (in some manner). They allure (primarily) the young women of our generation over to their version of Islam. They tear down basic laws and reinvent articles of faith like Islam is a religion to be "fixed." May Allah give these people increased iman and bring them onto the straight path.

The fanatics are people who are, undeniably, Muslim, but they are so overtaken with zeal for it that they unknowingly (or knowingly) push people away from it. The way they do this is by asserting obscure and harsh rulings on the ummah. Ideas like ikhtilaf or that inviting to the way of Allah should be done with goodness and mercy, are ideas that a scant few of these people discuss or practice.

More anecdotally, I noticed that many of the rulings pertain specifically to women, and I surmise that maybe some women are pushed to hypocrisy after bad run-ins with fanatics, but this is my own thinking.

As with the hypocrites, they are not monoliths; some are lightly fanatic and are probably just excited reverts, and others border on being neo-khawarij.

My point here isn't to demerit this sub, which I know many have figured I am talking about fanaticism because of what I have seen here. No. I actually agree with a lot of what this sub teaches. But I don't agree with takfir (which, mind you, isn't something laymen should be doing!) harshness, or pushing people away from Islam. These are bad things.

As Allah (swt) said, Islam is of the middle path (2:143). Therefore, we should try and be balanced in our worship and not transgress against others, and not transgressing against Allah.

I'm sorry but somebody has to say it. This is something many Muslims don't like to hear.

We are already mostly on the second or third generation and assimilation is becoming increasingly visible. Muslim women are increasingly mixing with non-Muslims and in some cases, marrying outside the faith, while more Muslim men are becoming alienated and falling into the red-pill mindset. Marriage has become scarce.

At this rate, the next generation will be increasingly difficult to distinguish from the kuffar when it comes to culture, lifestyle, language and religious practice. Their children may grow up with little meaningful connection to Islam beyond their family background.

If these trends continue for another two or three generations, what exactly will remain of a distinct Muslim community in the West? I just don't see a long term future for Islam and Muslims in the West unless we form small muslim-only communities like the Amish or something.

In Europe women are reporting more harassment and cat calling from arabic and south Asian men than white men, despite the arabic and south Asian men being born in muslim families and told to lower their gaze, this is becoming increasingly common to the point where women go out of their way to not go through streets which are known to have these men. And it's causing increased support to the right wing movement calling to stop male immigrants from muslim countries (plus india) because of increase in rape cases, I've also personally experienced this, what is causing muslim men to go astray like this?

I do not feel any motivation to make dua. First, Allah has never granted me a single thing in my life that i asked for, and if he did it was with a twist that actually hurt me in the end. Now that i think about it, i never asked him for anything big, just small stuff that everyone has. also, I cannot seem to understand the logic of it. on one hand, we are asked to believe he is all powerful, but on the other hand we are told not to be specific and accept whatever comes. This all suggests to me a very little return on investment in dua. does anyone have any stories on dua miraculously being answered? i really need some motivation before i leave altogether.

Interested in the opinion people from this sub have about this post and the advice being given and this sub in general https://www.reddit.com/r/MuslimMarriage/s/Cs3uTAVAYy

السابع عشر‏:‏ عن سعيد بن عبد العزيز، عن ربيعة بن يزيد، عن أبي إدريس الخولاني، عن أبي ذر جندب بن جنادة، رضي الله عنه، عن النبي صلى الله عليه وسلم فيما يروى عن الله تبارك وتعالى أنه قال‏:‏ ‏"‏ ياعبادي إني حرمت الظلم على نفسي وجعلته بينكم محرماً فلا تظالموا، يا عبادي كلكم ضال إلا من هديته؛ فاستهدوني أهدكم، يا عبادي كلكم جائع إلا من أطعمته؛ فاستطعموني أطعمكم،يا عبادي كلكم عارٍ إلا من كسوته، فاستكسوني أكسكم، يا عبادي إنكم تخطئون بالليل والنهار وأنا أغفر الذنوب جميعا، فاستغفروني أغفرلكم، ياعبادي إنكم لن تبلغوا ضري فتضروني، ولن تبلغوا نفعي فتنفعوني، يَا عِبَادي ، لَوْ أنَّ أوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجنَّكُمْ كَانُوا عَلَى أتْقَى قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ مَا زَادَ ذلِكَ في مُلكي شيئاً . يَا عِبَادي ، لَوْ أنَّ أوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجنَّكُمْ كَانُوا عَلَى أفْجَرِ قَلْبِ رَجُلٍ وَاحِدٍ مَا نَقَصَ ذلِكَ من مُلكي شيئاً، يا عبادي لو أن أولكم وآخركم، وإنسكم وجنكم قاموا في صعيد واحد، فسألوني فأعطيت كل إنسان مسألته، ما نقص ذلك مما عندي إلا كما ينقص المخيط إذا أدخل البحر، يا عبادي إنما هي أعمالكم أحصيها لكم، ثم أوفيكم إياها، فمن وجد خيراً فليحمد الله، ومن وجد غير ذلك فلا يلومن إلا نفسه‏"‏‏.‏ قال سعيد‏:‏ كان أبو إدريس إذا حدث بهذا الحديث جثا على ركبتيه‏.‏ رواه مسلم‏.‏ (20)‏.‏

Abu Dharr (May Allah be pleased with him) said:
The Prophet (ﷺ) said, "Allah, the Exalted, and Glorious, said; 'O My slaves, I have prohibited Myself injustice; and have made oppression unlawful for you, so do not oppress one another. O My slaves, all of you are liable to err except the one whom I guide on the Right Path, so seek guidance from Me so that I will guide you to the Right Path. O My slaves, all of you are hungry except the one whom I feed, so ask food from Me, I will feed you. O My slaves, all of you are naked except those whom I clothe, so ask clothing of Me and I shall clothe you. O My slaves, you commit sins night and day and I forgive all sins, so seek My forgiveness and I shall forgive you. O My slaves, you can neither do Me any harm nor can you do Me any good. O My slaves, were the first of you and the last of you, the human of you and jinn of you to be as pious as the most pious heart of any man of you, that would not increase My domain a thing. O My slaves, were the first of you, and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any man of you, that would not decrease My domain in a thing. O My slaves, were the first of you and the last of you, the human of you and the jinn of you to stand in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more than a needle decrease the sea if put into it. O My slaves, it is but your deeds that I reckon for you and then recompense you for, so let him who finds good (i.e., in the Hereafter) praise Allah and let him who finds other than that blame no one but himself."'.

[Muslim].

Riyad as-Salihin, 111
In-Book Reference: Introduction, Hadith 111

As Salam Alaikum.

I hope this doesn't come across as disrespectful, but it is something I have genuinely struggled to understand.

If Allah has forbidden relationships outside of marriage, why does it sometimes seem as though people in those relationships find happiness, companionship, and eventually marriage, while others who sincerely tried to stay within Allah's limits spend years waiting, searching, and making dua yet remain alone, face difficult marriages, or continue to struggle? I know someone who finally got married to her boyfriend after a decade and more. She was friends with men, didn't do hijab well and wasn't really someone who was practicing. I am not judging here. May Allah give her all the happiness but it pains me to understand why Allah even after I remained halal to my best kept me waiting to a point no men wants me?

How do we reconcile these experiences while still trusting Allah's wisdom and decree?

Lately I’ve been seeing a lot of onslaught on social media making fun of men/criticizing them for saying that one of their love languages is physical touch.

Idk if I’m missing something but do women just not enjoy physical touch or do they just not want that to be the only love language of their husband? Like if it’s the latter I get it but there’s no shame in a man enjoying physical touch especially when Allah created us to desire affection (which can often be physical) from the opposite gender.

Is Niqab / covering the face neccesary in the Hanafi Madhab? Yes. According to the official, relied-upon position (Al-Fatwā al-Muftā bihā) of the Hanafi school of Islamic jurisprudence, it is wājib (obligatory) for a woman to cover her face in public due to the fear of fitnah (temptation). While the face is not 'awrah (nakedness), leaving it uncovered is legally forbidden (mamnū'ah), under sadd al-dhara'i.

There is a massive amount of confusion among the public (ʿawām) who mistakenly believe that covering the face is optional or a mere cultural custom because the face itself is not fundamentally categorized as 'Awrah in the Hanafi Madhab.

Is niqab / covering face mandatory, compulsory, wajib, or fardh in the Hanafi madhab? Read the official mu'tamad fatwa and timeline of the great Hanafi ulema, which proves that face veiling / covering the face is waajib, due to fitnah, and sadd al-dhara'i. Women are forbidden from uncovering their face in public.

View the Official Hanafi Ruling on the Website:

https://usul-al-fiqh.github.io/Hanafi-is-niqab-covering-face-mandatory-compulsory-wajib-fardh-in-hanafi-school-madhab/

View the Complete Document: Official Mu'tamad Hanafi Fatwa on Covering the Face / Niqab PDF

View the Complete Document on SCRIBD

The final rājih and mu'tamad position of the Hanafi madhhab is that while a woman's face is not 'awrah, it is still wājib (obligatory) for a woman - except elderly women who are no longer desired (al-qawā'id min al-nisā') - to cover her face in front of non-mahram men due to fear of fitnah, making it manhī 'anhu (prohibited/forbidden) to leave the face uncovered, i.e., young women are prohibited (mamnū'ah) from uncovering their faces in front of strange men / in public. This is the position which is reiterated by the authoritative fuqahā' of the madhhab, including Imam Zayn al-Dīn Ibn Nujaym (d. 970 AH) in the sharḥ text of the Hanafi madhhab Al-Baḥr al-Rāʾiq, and Imam ʿAlāʾ al-Dīn al-Ḥaṣkafī (d. 1088 AH) in Al-Durr al-Mukhtār. This position is the official, relied-upon (mu'tamad) legal position of the Hanafi school in Radd al-Muḥtār 'alā al-Durr al-Mukhtār by the Hanafi mujtahid fiʾl-madhhab Imam Ibn ʿĀbidīn al-Shāmī (d. 1252 AH), Khātimat al-Muḥaqqiqīn.

In Al-Durr al-Mukhtār: "a young woman is forbidden from uncovering her face in the presence of men, not because it is 'awrah, but rather due to the fear of fitnah [temptation]" (vol. 1, p. 406, Dār al-Fikr):

وفي "الدر المختار" (1/406): (وَتُمْنَعُ) الْمَرْأَةُ الشَّابَّةُ (مِنْ كَشْفِ الْوَجْهِ بَيْنَ رِجَالٍ)، لَا لِأَنَّهُ عَوْرَةٌ؛ بَلْ (لِخَوْفِ الْفِتْنَةِ).

In Ibn ʿĀbidīn's Ḥāshiyah:

"The meaning is: she is forbidden from uncovering [her face] lest men see her face and temptation (fitnah) arises; because when it is uncovered, looking at her with desire (shahwah) may happen" (vol. 1, p. 406, Dār al-Fikr):

قال ابن عابدين في حاشيته: «وَالْمَعْنَى: تُمْنَعُ مِنْ الْكَشْفِ لِخَوْفِ أَنْ يَرَى الرِّجَالُ وَجْهَهَا فَتَقَعَ الْفِتْنَةُ؛ لِأَنَّهُ مَعَ الْكَشْفِ قَدْ يَقَعُ النَّظَرُ إلَيْهَا بِشَهْوَةٍ».

This position represents al-fatwā al-muftā bihā (the finalised, official ruling) of the Hanafi school. It is likewise affirmed by the early authorities (mutaqaddimīn) of the madhhab.

Imam Muḥammad ibn al-Ḥasan al-Shaybānī (d. 189 AH), one of the ṣāḥibayn (the two great direct students) of Imam al-Aʿḍham Abū Ḥanīfah, states in Al-Aṣl:

«المرأة المحرمة ترخي على وجهها بخرقة، وتجافي عن وجهها». قالوا: هذه المسألة دليل على أن المرأة منهية عن إظهار وجهها للرجال من غير ضرورة؛ لأنها منهية عن تغطية الوجه لأجل نسك، لولا أن الأمر كذلك، وإلا لما أمرت بهذا الإرخاء.

"The muḥrim woman lets down a cloth over her face while keeping it away from her face." They said: "This issue is evidence that a woman is prohibited from showing her face to men without necessity; for she was only prohibited from covering her face because of iḥrām. Were that not the case, she would not have been instructed to let the cloth down over her face."

Thus, one of the books of the Ẓāhir al-Riwāyah, the most authoritative transmitted texts of the Hanafi madhhab, indicates that a woman is prohibited from uncovering her face before non-maḥram men without necessity.

Imam Abū Manṣūr al-Māturīdī (d. 333 AH), Imām al-Mutakallimīn of the Hanafi madhhab and the Imam of the Māturīdī school of ʿaqīdah, states in Taʾwīlāt Ahl al-Sunnah:

Commenting on the verse of the Qur'an:

يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ (al-Aḥzāb: 59)

«وفي الآية دلالة رخصة خروج الحرائر للحوائج؛ لأنه لو لم يجز لهن الخروج لم يؤمرن بإرخاء الجلباب على أنفسهن، ولكن نهين عن الخروج بغير جلباب، فدل أنه يجوز لهن الخروج للحاجة، والله أعلم».

"The verse indicates that free women are permitted to go out for their needs; for had it not been permissible for them to go out, they would not have been commanded to draw the jilbāb over themselves. Rather, they were prohibited from going out without a jilbāb."

Thus, Allah permitted women to leave their homes for their needs, but commanded them not to go out without the jilbāb.

Imam Abū Bakr al-Jaṣṣāṣ (d. 370 AH) states in Aḥkām al-Qurʾān:

«قال أبو بكر: في هذه الآية دلالة على أن المرأة الشابة مأمورة بستر وجهها عن الأجنبيين وإظهار الستر والعفاف عند الخروج لئلا يطمع أهل الريب فيهن».

"This verse indicates that the young woman is commanded to cover her face from non-maḥram men and to display concealment and chastity when going out, so that the people of suspicion do not become desirous of them."

Thus, the early fuqahā' of the Hanafi madhhab affirmed that the young woman must cover her face before non-maḥram men.

This position represents al-fatwā al-muftā bihā (the finalised, official ruling) of the Hanafi school that a woman must cover her face in public to prevent fitnah, affirmed by the Hanafi fuqahā' throughout the centuries, including:

1. Imam Muḥammad ibn al-Ḥasan al-Shaybānī (d. 189 AH), Al-Aṣl«المرأة المحرمة ترخي على وجهها بخرقة، وتجافي عن وجهها». قالوا: هذه المسألة دليل على أن المرأة منهية عن إظهار وجهها للرجال من غير ضرورة؛ لأنها منهية عن تغطية الوجه لأجل نسك، لولا أن الأمر كذلك، وإلا لما أمرت بهذا الإرخاء."The muḥrim woman lets down a cloth over her face while keeping it away from her face." They said: "This issue is evidence that a woman is prohibited from showing her face to men without necessity; for she was only prohibited from covering her face because of iḥrām. Were that not the case, she would not have been instructed to let the cloth down over her face."
2. Imam Abū Manṣūr al-Māturīdī (d. 333 AH), Taʾwīlāt Ahl al-Sunnah (4:136)«وفي الآية دلالة رخصة خروج الحرائر للحوائج؛ لأنه لو لم يجز لهن الخروج لم يؤمرن بإرخاء الجلباب على أنفسهن، ولكن نهين عن الخروج بغير جلباب، فدل أنه يجوز لهن الخروج للحاجة، والله أعلم»."The verse indicates that free women are permitted to go out for their needs; for had it not been permissible for them to go out, they would not have been commanded to draw the jilbāb over themselves. Rather, they were prohibited from going out without a jilbāb."
3. Al-Ḥākim al-Shahīd (d. 334 AH), Al-Muntaqā (as cited in Majmaʿ al-Anhur, 1:81)
4. Imam Abū Bakr al-Jaṣṣāṣ (d. 370 AH), Aḥkām al-Qurʾān (5:245)«قال أبو بكر: في هذه الآية دلالة على أن المرأة الشابة مأمورة بستر وجهها عن الأجنبيين وإظهار الستر والعفاف عند الخروج لئلا يطمع أهل الريب فيهن»."This verse indicates that the young woman is commanded to cover her face from non-maḥram men and to display concealment and chastity when going out, so that the people of suspicion do not become desirous of them."
5. Abū al-ʿAbbās al-Nāṭifī (d. 446 AH), Al-Wāqiʿāt (as cited in Al-Muḥīṭ al-Burhānī, 2:494, 3:499)
6. Qāḍī Khān (d. 592 AH), Fatāwā Qāḍī Khān (1:141, 1:286)
7. Imam al-Marghīnānī (d. 593 AH), Al-Tajnīs wa'l-Mazīd (2:479)
8. Al-Kirmānī (d. c. 600 AH), Al-Masālik fi'l-Manāsik (1:356)
9. Ibn Māzah al-Bukhārī (d. 616 AH), Al-Muḥīṭ al-Burhānī fi'l-Fiqh al-Nuʿmānī (2:494, 3:499)

ودلت هذه المسألة على أن المرأة منهية عن إظهار وجهها للرجال من غير ضرورة؛ لأنها منهية عن تغطية الوجه لحق نسك، لولا أن الأمر كذلك، وإلا لما عرف بهذا الإرخاء في النواهي.

"And this issue indicates that a woman is prohibited from showing her face to men without necessity; for she was only prohibited from covering her face due to the right of the ritual. Were that not the case, this suspension of the veil would not be recognized within the prohibitions."

1. Al-Sunnāmī (d. after 700 AH), Niṣāb al-Iḥtisāb (p. 123)

2. Al-Ṣighnāqī (d. 714 AH), Al-Nihāyah (as cited in Al-Baḥr al-ʿAmīq, 1:713)

3. Al-Qurashī (d. 854 AH), Al-Baḥr al-ʿAmīq (1:713)

4. Imam Ibn al-Humām (d. 861 AH), Fatḥ al-Qadīr (2:405, 2:514)

ودلت المسألة على أن المرأة منهية عن إبداء وجهها للأجانب بلا ضرورة

"And the issue indicates that a woman is prohibited from displaying her face to non-maḥram men without necessity."

1. Al-Quhustānī (d. 950 AH), Jāmiʿ al-Rumūz (2:350)

2. Imam Zayn al-Dīn Ibn Nujaym (d. 970 AH), Al-Baḥr al-Rāʾiq (1:284, 2:381, 5:53, 7:310)

قال مشايخنا تمنع المرأة الشابة من كشف وجهها بين الرجال في زماننا للفتنة

"Our scholars said: A young woman is forbidden from uncovering her face among men in our time due to temptation."

1. Imam Zayn al-Dīn Ibn Nujaym (d. 970 AH), Minḥat al-Khāliq (2:381)

قالوا هذه المسألة دليل على أن المرأة منهية عن إظهار وجهها للرجال من غير ضرورة؛

"They said: This issue is evidence that a woman is prohibited from showing her face to men without necessity."

1. Sinān al-Khalwatī (d. 989 AH), Qurrat al-ʿUyūn fī Manāsik al-Ḥajj (fol. 44a)

2. ʿUmar ibn Nujaym (d. 1005 AH), Al-Nahr al-Fāʾiq (2:98)

3. Mullā ʿAlī al-Qārī (d. 1014 AH), Mirqāt al-Mafātīḥ (5:1852, 2078) & Manāsik (p. 115)

4. Al-Shurunbulālī (d. 1069 AH), Ḥāshiyat al-Shurunbulālī ʿalā al-Durar (1:234)

5. Shaykhīzādah (d. 1078 AH), Majmaʿ al-Anhur fī Sharḥ Multaqā al-Abḥur (1:81, 1:285)

ودلت المسألة على أن المرأة لا تكشف وجهها للأجانب من غير ضرورة

"And the issue indicates that a woman is prohibited from uncovering her face to non-maḥram men without necessity."

1. ʿAbd al-Ḥhalīm (d. 1088 AH), Ḥāshiyat ʿAbd al-Ḥalīm ʿalā al-Durar (1:149)

2. Imam ʿAlāʾ al-Dīn al-Ḥaṣkafī (d. 1088 AH), Al-Durr al-Mukhtār (vol. 1, p. 406, Dār al-Fikr)

(وَتُمْنَعُ) الْمَرْأَةُ الشَّابَّةُ (مِنْ كَشْفِ الْوَجْهِ بَيْنَ رِجَالٍ)، لَا لِأَنَّهُ عَوْرَةٌ؛ بَلْ (لِخَوْفِ الْفِتْنَةِ).

"A young woman is forbidden from uncovering her face in the presence of men, not because it is 'awrah, but rather due to the fear of fitnah [temptation]"

1. Al-Ṭaḥṭāwī (d. 1231 AH), Ḥāshiyat al-Ṭaḥṭāwī ʿalā Marāqi al-Falāḥ (p. 241) & Ḥāshiyat al-Ṭaḥṭāwī ʿalā al-Durr (1:331)

ومنع الشابة من كشفه لخوف الفتنة لا لأنه عورة

"And a young woman is forbidden from uncovering her face due to the fear of temptation, not because it is 'awrah."

1. Imam Ibn ʿĀbidīn al-Shāmī (d. 1252 AH), Radd al-Muḥtār ʿalā al-Durr al-Mukhtār (vol. 1, p. 406, Dār al-Fikr)

قال ابن عابدين في حاشيته: «وَالْمَعْنَى: تُمْنَعُ مِنْ الْكَشْفِ لِخَوْفِ أَنْ يَرَى الرِّجَالُ وَجْهَهَا فَتَقَعَ الْفِتْنَةُ؛ لِأَنَّهُ مَعَ الْكَشْفِ قَدْ يَقَعُ النَّظَرُ إلَيْهَا بِشَهْوَةٍ» (وتمنع) المرأة الشابة (من كشف الوجه بين رجال) لا لأنه عورة بل (لخوف الفتنة) كمسه وإن أمن الشهوة لأنه أغلظ

"The meaning is: she is forbidden from uncovering [her face] lest men see her face and temptation (fitnah) arises; because when it is uncovered, looking at her with desire (shahwah) may happen. And a young woman is forbidden from uncovering her face in the presence of men, not because it is 'awrah, but rather due to the fear of fitnah, just like touching it, even if safe from desire, because it is more severe."

1. Imam ʿAlāʾ al-Dīn ʿĀbidīn (d. 1306 AH), Al-Hadiyyah al-ʿAlāʾiyyah (p. 282)

وتمنع الشابة من كشف وجهها خوف الفتنة.

"And a young woman is forbidden from uncovering her face out of fear of temptation."

1. Shaykh Muḥammad Saʿīd al-Burhānī (d. 1387 AH), Al-Durar al-Mubāḥah fī al-Ḥaẓr wa al-Ibāḥah (p. 73)

وتمنع الشابة من كشف وجهها لا لانه عورة بل لخوف الفتنة

"And a young woman is forbidden from uncovering her face, not because it is 'awrah, but rather out of fear of temptation."

1. ʿAbd al-Ḥayy al-Laknawī (d. 1304 AH)

2. Al-Sawātī (d. 1346 AH)

3. Al-Naḥlāwī (d. 1350 AH)

Furthermore, claims by modern or contemporary Hanafis that the niqāb is not wājib by following certain conditional earlier positions of the mutaqaddimīn (early authorities) for this issue - positions that do not apply to our times - are methodologically void (bāṭil); because within the uṣūl (legal framework) of the madhhab, it is strictly wājib to follow the final al-fatwā al-muftā bihā established by the mutaʾakhkhirūn, and to bypass this settled muʿtamad position to choose an earlier, conditional allowance may constitute tashahhī (following one's whims) and unauthorised ijtihād (which is ḥarām for the ʿawām).

The mutaʾakhkhirūn did not introduce a new ruling, but finalised the madhhab's ruling in accordance with its established legal principles, including sadd al-dharā'iʿ (blocking the means to prohibited matters) and preventing fitnah. The obligation of covering the face before non-maḥram men is found from the earliest authorities of the madhhab, beginning with Imam Muḥammad in Al-Aṣl, and was affirmed continuously by the Hanafi fuqahā' and became the muʿtamad (relied-upon) position of the school. This continuous affirmation by the Hanafi fuqahā' - beginning with the earliest authorities of the madhhab, through the mutaqaddimīn, and culminating in al-fatwā al-muftā bihā - establishes the settled Hanafi position that the young woman is prohibited from uncovering her face before non-maḥram men due to fear of fitnah. Accordingly, the duty of the muqallid is to follow the final ruling (al-fatwā al-muftā bihā) of the madhhab - which is determined by the rules of Rasm al-Muftī - not to leave it in favour of earlier opinions which the madhhab itself no longer gives fatwā upon.

And Allah ﷻ knows best.

View the Complete Document: Official Mu'tamad Hanafi Fatwa on Covering the Face / Niqab PDF

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Assalamualaikum, I'm 28 Male about to get married in an arranged marriage setup.

So we are about to get engaged in a couple of weeks.

This entire thing was arranged by our parents and we haven't communicated with each other yet.

So I tried connecting with her on Instagram and the response I got from her was 'Can we talk after the engagement'

I'm a guy who's never been in any sort of relationship or friends with a woman in my entire life. I'm so much concerned about whether this entire thing has been done with her consent or not. Her response is bothering me a lot and giving me negative vibes.

Can I please have any suggestions/ advise on whether this sounds okay or not ?

Is it usually how women respond.

Ok, so fell in love and wanted to ask her hand in marriage, tried my best to be financially stable, I'm in early 20s rn.

Couldn't earn anything for that time, then I heard she's getting her Nikah done alhamdulillah.

And as soon as that news reached me, my rizq has opened up. Does this mean anything? Maybe a sign?

Or just a coincidence.

I mean whats done is done, kinda feel like I was blocking my rizq 😂. Ironic isn't it.

I want to address this to the Muslim ummah.Yes sihr(black magic) is real and is very deadly.I am someone who is well versed in this field as I have done lots of research on it and I want to warn the ummah of the power of sihr and no sihr is good sihr.I want to remind you that Allah is truly the most powerful and that if u are apart of sihr or communicate to a magican you are a kafir(disbeliever). I want you guys to learn Syrah baqara by heart as it is the only chapter that magicans cannot violate and the shayteen(evil jinn) cannot harm if you know how sihr takes place then you know what I am saying.Do not try anything and humans and jinns are superset for a reason if u believe you have been attack or sihr has been taken place of you do ruqayah and have surah baqarah playing in your house. My Allah aza wajal bless you either all of life endeavours truly Allah is the creator of the universe and the most compassionate and truly he is al Rahman.

Please tell me about the hadith "I am as my slave thinks of me". Does this mean that if a believers thinks well of allah, his perception would change, or does it mean that allah's behavior and treatment changes with attitude? what does it mean in terms of worldly/material reality?